大毘盧遮那成佛經疏 10.215

10.215

「當字字相應，句句亦如是。作心想念誦，善住一洛叉。初字菩提心」者，如上一一字各有字義，從此字入實相門，即真言字也。又此諸字合而成句，則有句義，此句正詮實相之體也。是故持真言行者，必令字字相應、句句相應也。或住心種子之字，或想真言令成輪像，或如鬘形或如繫珠明淨無垢，循環相續無有間斷。如是令現前明了已，想此真言輪，明白如淳淨乳，次第流注無有斷絕。從口中而入，從上向下遍灑下品，頭尾相接牽入此中，身心流布灌身分。以此因緣，能令行者身心諸障悉得清淨。所謂一洛叉者，此是隱語，梵音別意，即是一見義也。令心住此境一緣不亂，字字相應句句亦相應，想此一一字明白淨徹如淨明珠，一一字皆又明了，遍有光鬘次第不斷而注其心，如甘露灌灑。如是一緣之時，假使有種種障起，或作大可畏像，諸散心人見者狂亂；或作大聲，假使山王亦可破碎。有如是事時，行者住真踴健菩提之心，一緣不動無有取捨，故名住於一見。若不如是者，雖經百年誦滿千萬落叉，猶不得成就，何況一落叉耶。復次此字者，即是菩提心，由一一字即是入實相門，皆得法界之體。所云字者，梵云阿剎藍，阿是不壞義，即是淨菩提心也。如此行門，為淨菩提心故。若不除垢，本尊三昧無由現前，故行者令一一字與淨菩提心相應也。

'Syllable by syllable must correspond, and phrase by phrase must likewise be so. / Visualizing them in mind, recite them, and abide well in one lakṣa. / The initial syllable is the bodhicitta.' As above, each syllable has its own meaning; entering the gateway of dharmatā from this syllable is precisely the mantra syllable. Moreover, these syllables combine to form a phrase, which then has a phrasal meaning; this phrase directly expresses the essence of dharmatā. Therefore, the practitioner who upholds mantras must ensure that syllable corresponds to syllable and phrase corresponds to phrase. One either focuses the mind on the bīja syllable, or visualizes the mantra so that it forms the image of a wheel, or like the shape of a garland, or like strung pearls, bright, clear, and immaculate, revolving continuously without interruption. Having caused this to appear clearly before oneself, one visualizes this mantra wheel, white and bright like pure milk, flowing sequentially without interruption. Entering through the mouth, spreading downward from above, it completely sprinkles the lower parts; head and tail connecting, it is drawn inward, circulating through body and mind and pouring through the parts of the body. Through this cause and condition, all obstacles of the practitioner's body and mind can be completely purified. What is called 'one lakṣa' is a hidden term, an esoteric meaning of the Sanskrit, which means 'one vision' [lakṣya]. One causes the mind to abide in this realm with single-pointed concentration without distraction, syllable by syllable corresponding and phrase by phrase also corresponding, visualizing each of these syllables as clear and translucent like pure bright pearls, each syllable distinct and bright, fully enveloped in garlands of light flowing continuously into the heart like sprinkling amṛta. At the time of such single-pointed concentration, even if various obstacles arise, perhaps manifesting terrifying forms so that scattered-minded people who see them go mad, or making great sounds that could shatter even the king of mountains—when such things occur, the practitioner abides in the truly courageous bodhicitta, unmoved in single-pointed focus without taking or discarding, which is therefore called 'abiding in one vision.' If it is not so, even if one spends a hundred years reciting a full ten million lakṣas, one still will not attain accomplishment, how much less with one lakṣa! Furthermore, this syllable is precisely the bodhicitta; because each syllable is a gateway to enter dharmatā, they all attain the essence of the dharmadhātu. What is called a syllable is in Sanskrit akṣara; 'a' has the meaning of indestructible, which is the pure bodhicitta. Such a gateway of practice is for the sake of purifying the bodhicitta. If defilements are not removed, there is no way for the samādhi of the deity to appear; therefore, the practitioner ensures that each syllable corresponds to the pure bodhicitta.